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Saį¹yutta NikÄya 22.57 Linked Discourses 22.57
6. Upayavagga 6. Involvement
Sattaį¹į¹hÄnasutta Seven Cases
SÄvatthinidÄnaį¹. At SÄvatthÄ«.
āSattaį¹į¹hÄnakusalo, bhikkhave, bhikkhu tividhÅ«paparikkhÄ« imasmiį¹ dhammavinaye kevalÄ« vusitavÄ uttamapurisoti vuccati. āMendicants, in this teaching and training a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.
KathaƱca, bhikkhave, bhikkhu sattaį¹į¹hÄnakusalo hoti? And how is a mendicant skilled in seven cases?
Idha, bhikkhave, bhikkhu rÅ«paį¹ pajÄnÄti, rÅ«pasamudayaį¹ pajÄnÄti, rÅ«panirodhaį¹ pajÄnÄti, rÅ«panirodhagÄminiį¹ paį¹ipadaį¹ pajÄnÄti; Itās when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation.
rÅ«passa assÄdaį¹ pajÄnÄti, rÅ«passa ÄdÄ«navaį¹ pajÄnÄti, rÅ«passa nissaraį¹aį¹ pajÄnÄti; They understand formās gratification, drawback, and escape.
vedanaį¹ pajÄnÄti ā¦ They understand feeling ā¦
saƱƱaį¹ ā¦ perception ā¦
saį¹
khÄre ā¦ choices ā¦
viƱƱÄį¹aį¹ pajÄnÄti, viƱƱÄį¹asamudayaį¹ pajÄnÄti, viƱƱÄį¹anirodhaį¹ pajÄnÄti, viƱƱÄį¹anirodhagÄminiį¹ paį¹ipadaį¹ pajÄnÄti; consciousness, its origin, its cessation, and the practice that leads to its cessation.
viƱƱÄį¹assa assÄdaį¹ pajÄnÄti, viƱƱÄį¹assa ÄdÄ«navaį¹ pajÄnÄti, viƱƱÄį¹assa nissaraį¹aį¹ pajÄnÄti. They understand consciousnessās gratification, drawback, and escape.
KatamaƱca, bhikkhave, rÅ«paį¹? And what is form?
CattÄro ca mahÄbhÅ«tÄ, catunnaƱca mahÄbhÅ«tÄnaį¹ upÄdÄya rÅ«paį¹. The four principal states, and form derived from the four principal states.
Idaį¹ vuccati, bhikkhave, rÅ«paį¹. This is called form.
ÄhÄrasamudayÄ rÅ«pasamudayo; Form originates from food.
ÄhÄranirodhÄ rÅ«panirodho. When food ceases, form ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo rÅ«panirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of form is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yaį¹ rÅ«paį¹ paį¹icca uppajjati sukhaį¹ somanassaį¹āThe pleasure and happiness that arise from form: this is its gratification.
ayaį¹ rÅ«passa assÄdo.
Yaį¹ rÅ«paį¹ aniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹āThat form is impermanent, suffering, and perishable: this is its drawback.
ayaį¹ rÅ«passa ÄdÄ«navo.
Yo rÅ«pasmiį¹ chandarÄgavinayo chandarÄgappahÄnaį¹āRemoving and giving up desire and greed for form: this is its escape.
idaį¹ rÅ«passa nissaraį¹aį¹.
Ye hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ rÅ«paį¹ abhiƱƱÄya, evaį¹ rÅ«pasamudayaį¹ abhiƱƱÄya, evaį¹ rÅ«panirodhaį¹ abhiƱƱÄya, evaį¹ rÅ«panirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya; Those ascetics and brahmins who have directly known form in this wayāand its origin, its cessation, and the practice that leads to its cessation;
evaį¹ rÅ«passa assÄdaį¹ abhiƱƱÄya, evaį¹ rÅ«passa ÄdÄ«navaį¹ abhiƱƱÄya, evaį¹ rÅ«passa nissaraį¹aį¹ abhiƱƱÄya rÅ«passa nibbidÄya virÄgÄya nirodhÄya paį¹ipannÄ, te suppaį¹ipannÄ. its gratification, drawback, and escapeāand are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaį¹ipannÄ, te imasmiį¹ dhammavinaye gÄdhanti. Those who practice well have a firm footing in this teaching and training.
Ye ca kho keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ rÅ«paį¹ abhiƱƱÄya, evaį¹ rÅ«pasamudayaį¹ abhiƱƱÄya, evaį¹ rÅ«panirodhaį¹ abhiƱƱÄya, evaį¹ rÅ«panirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya; Those ascetics and brahmins who have directly known form in this wayāand its origin, its cessation, and the practice that leads to its cessation;
evaį¹ rÅ«passa assÄdaį¹ abhiƱƱÄya, evaį¹ rÅ«passa ÄdÄ«navaį¹ abhiƱƱÄya, evaį¹ rÅ«passa nissaraį¹aį¹ abhiƱƱÄya rÅ«passa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ, te suvimuttÄ. its gratification, drawback, and escapeāand due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttÄ, te kevalino. Those who are well freed are consummate ones.
Ye kevalino vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya. For consummate ones, there is no cycle of rebirths to be found.
KatamÄ ca, bhikkhave, vedanÄ? And what is feeling?
Chayime, bhikkhave, vedanÄkÄyÄāThere are these six classes of feeling:
cakkhusamphassajÄ vedanÄ ā¦peā¦ feeling born of eye contact ā¦
manosamphassajÄ vedanÄ. feeling born of mind contact.
Ayaį¹ vuccati, bhikkhave, vedanÄ. This is called feeling.
PhassasamudayÄ vedanÄsamudayo; Feeling originates from contact.
phassanirodhÄ vedanÄnirodho. When contact ceases, feeling ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo vedanÄnirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of feelings is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yaį¹ vedanaį¹ paį¹icca uppajjati sukhaį¹ somanassaį¹āThe pleasure and happiness that arise from feeling: this is its gratification.
ayaį¹ vedanÄya assÄdo.
YÄ vedanÄ aniccÄ dukkhÄ vipariį¹ÄmadhammÄāThat feeling is impermanent, suffering, and perishable: this is its drawback.
ayaį¹ vedanÄya ÄdÄ«navo.
Yo vedanÄya chandarÄgavinayo chandarÄgappahÄnaį¹āRemoving and giving up desire and greed for feeling: this is its escape. ā¦
idaį¹ vedanÄya nissaraį¹aį¹.
Ye hi, keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ vedanaį¹ abhiƱƱÄya, evaį¹ vedanÄsamudayaį¹ abhiƱƱÄya, evaį¹ vedanÄnirodhaį¹ abhiƱƱÄya, evaį¹ vedanÄnirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya;
evaį¹ vedanÄya assÄdaį¹ abhiƱƱÄya, evaį¹ vedanÄya ÄdÄ«navaį¹ abhiƱƱÄya, evaį¹ vedanÄya nissaraį¹aį¹ abhiƱƱÄya vedanÄya nibbidÄya virÄgÄya nirodhÄya paį¹ipannÄ, te suppaį¹ipannÄ.
Ye suppaį¹ipannÄ, te imasmiį¹ dhammavinaye gÄdhanti.
Ye ca kho keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ vedanaį¹ abhiƱƱÄya ā¦peā¦
vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya.
KatamÄ ca, bhikkhave, saƱƱÄ? And what is perception?
Chayime, bhikkhave, saƱƱÄkÄyÄāThere are these six classes of perception:
rÅ«pasaƱƱÄ, saddasaƱƱÄ, gandhasaƱƱÄ, rasasaƱƱÄ, phoį¹į¹habbasaƱƱÄ, dhammasaƱƱÄ. perceptions of sights, sounds, smells, tastes, touches, and ideas.
Ayaį¹ vuccati, bhikkhave, saƱƱÄ. This is called perception.
PhassasamudayÄ saƱƱÄsamudayo; Perception originates from contact.
phassanirodhÄ saƱƱÄnirodho. When contact ceases, perception ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo saƱƱÄnirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of perceptions is simply this noble eightfold path ā¦
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi ā¦peā¦
vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya.
Katame ca, bhikkhave, saį¹
khÄrÄ? And what are choices?
Chayime, bhikkhave, cetanÄkÄyÄāThere are these six classes of intention:
rÅ«pasaƱcetanÄ ā¦peā¦ intention regarding sights ā¦
dhammasaƱcetanÄ. intention regarding ideas.
Ime vuccanti, bhikkhave, saį¹
khÄrÄ. These are called choices.
PhassasamudayÄ saį¹
khÄrasamudayo; Choices originate from contact.
phassanirodhÄ saį¹
khÄranirodho. When contact ceases, choices cease.
Ayameva ariyo aį¹į¹haį¹
giko maggo saį¹
khÄranirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of choices is simply this noble eightfold path ā¦
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi.
Yaį¹ saį¹
khÄre paį¹icca uppajjati sukhaį¹ somanassaį¹ā
ayaį¹ saį¹
khÄrÄnaį¹ assÄdo.
Ye saį¹
khÄrÄ aniccÄ dukkhÄ vipariį¹ÄmadhammÄā
ayaį¹ saį¹
khÄrÄnaį¹ ÄdÄ«navo.
Yo saį¹
khÄresu chandarÄgavinayo chandarÄgappahÄnaį¹ā
idaį¹ saį¹
khÄrÄnaį¹ nissaraį¹aį¹.
Ye hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ saį¹
khÄre abhiƱƱÄya, evaį¹ saį¹
khÄrasamudayaį¹ abhiƱƱÄya, evaį¹ saį¹
khÄranirodhaį¹ abhiƱƱÄya, evaį¹ saį¹
khÄranirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya ā¦peā¦ saį¹
khÄrÄnaį¹ nibbidÄya virÄgÄya nirodhÄya paį¹ipannÄ te suppaį¹ipannÄ.
Ye suppaį¹ipannÄ, te imasmiį¹ dhammavinaye gÄdhanti ā¦peā¦
vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya.
KatamaƱca, bhikkhave, viƱƱÄį¹aį¹? And what is consciousness?
Chayime, bhikkhave, viƱƱÄį¹akÄyÄāThere are these six classes of consciousness:
cakkhuviƱƱÄį¹aį¹, sotaviƱƱÄį¹aį¹, ghÄnaviƱƱÄį¹aį¹, jivhÄviƱƱÄį¹aį¹, kÄyaviƱƱÄį¹aį¹, manoviƱƱÄį¹aį¹. eye, ear, nose, tongue, body, and mind consciousness.
Idaį¹ vuccati, bhikkhave, viƱƱÄį¹aį¹. This is called consciousness.
NÄmarÅ«pasamudayÄ viƱƱÄį¹asamudayo; Consciousness originates from name and form.
nÄmarÅ«panirodhÄ viƱƱÄį¹anirodho. When name and form cease, consciousness ceases.
Ayameva ariyo aį¹į¹haį¹
giko maggo viƱƱÄį¹anirodhagÄminÄ« paį¹ipadÄ, seyyathidaį¹āThe practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Yaį¹ viƱƱÄį¹aį¹ paį¹icca uppajjati sukhaį¹ somanassaį¹āThe pleasure and happiness that arise from consciousness: this is its gratification.
ayaį¹ viƱƱÄį¹assa assÄdo.
Yaį¹ viƱƱÄį¹aį¹ aniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹āThat consciousness is impermanent, suffering, and perishable: this is its drawback.
ayaį¹ viƱƱÄį¹assa ÄdÄ«navo.
Yo viƱƱÄį¹asmiį¹ chandarÄgavinayo chandarÄgappahÄnaį¹āRemoving and giving up desire and greed for consciousness: this is its escape.
idaį¹ viƱƱÄį¹assa nissaraį¹aį¹.
Ye hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ viƱƱÄį¹aį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹asamudayaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹anirodhaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹anirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya; Those ascetics and brahmins who have directly known consciousness in this wayāand its origin, its cessation, and the practice that leads to its cessation;
evaį¹ viƱƱÄį¹assa assÄdaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹assa ÄdÄ«navaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹assa nissaraį¹aį¹ abhiƱƱÄya viƱƱÄį¹assa nibbidÄya virÄgÄya nirodhÄya paį¹ipannÄ, te suppaį¹ipannÄ. its gratification, drawback, and escapeāand are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaį¹ipannÄ, te imasmiį¹ dhammavinaye gÄdhanti. Those who practice well remain in this teaching and training.
Ye ca kho keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ evaį¹ viƱƱÄį¹aį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹asamudayaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹anirodhaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹anirodhagÄminiį¹ paį¹ipadaį¹ abhiƱƱÄya; Those ascetics and brahmins who have directly known consciousness in this wayāand its origin, its cessation, and the practice that leads to its cessation;
evaį¹ viƱƱÄį¹assa assÄdaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹assa ÄdÄ«navaį¹ abhiƱƱÄya, evaį¹ viƱƱÄį¹assa nissaraį¹aį¹ abhiƱƱÄya viƱƱÄį¹assa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ, te suvimuttÄ. its gratification, drawback, and escapeāand due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttÄ, te kevalino. Those who are well freed are consummate ones.
Ye kevalino vaį¹į¹aį¹ tesaį¹ natthi paƱƱÄpanÄya. For consummate ones, there is no cycle of rebirths to be found.
Evaį¹ kho, bhikkhave, bhikkhu sattaį¹į¹hÄnakusalo hoti. Thatās how a mendicant is skilled in seven cases.
KathaƱca, bhikkhave, bhikkhu tividhÅ«paparikkhÄ« hoti? And how does a mendicant examine in three ways?
Idha, bhikkhave, bhikkhu dhÄtuso upaparikkhati, Äyatanaso upaparikkhati, paį¹iccasamuppÄdaso upaparikkhati. Itās when a mendicant examines by way of the elements, sense fields, and dependent origination.
Evaį¹ kho, bhikkhave, bhikkhu tividhÅ«paparikkhÄ« hoti. Thatās how a mendicant examines in three ways.
Sattaį¹į¹hÄnakusalo, bhikkhave, bhikkhu tividhÅ«paparikkhÄ«, imasmiį¹ dhammavinaye kevalÄ« vusitavÄ āuttamapurisoāti vuccatÄ«āti. In this teaching and training, a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.ā
PaƱcamaį¹.